2012 HSC Classical Hebrew Extension
‘Sample Answers’
When examination committees develop questions for the examination, they may
write ‘sample answers’ or, in the case of some questions, ‘answers could include’.
The committees do this to ensure that the questions will effectively assess students’
knowledge and skills.
This material is also provided to the Supervisor of Marking, to give some guidance
about the nature and scope of the responses the committee expected students would
produce. How sample answers are used at marking centres varies. Sample answers may
be used extensively and even modified at the marking centre OR they may be considered
only briefly at the beginning of marking. In a few cases, the sample answers may not be
used at all at marking.
The Board publishes this information to assist in understanding how the marking
guidelines were implemented.
The ‘sample answers’ or similar advice contained in this document are not intended
to be exemplary or even complete answers or responses. As they are part of the
examination committee’s ‘working document’, they may contain typographical errors,
omissions, or only some of the possible correct answers.
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2012 HSC Classical Hebrew Extension Sample Answers
Section I — Prescribed Text
Part A
Question 1 (a) (i)
Sample answer:
The first time the word is used it means ‘as’ or ‘though’. This is the common usage of the
word as a conjunction, where the causal sentence follows.
The second usage is as part of the phrase
join together to make this different meaning.
meaning ‘except’ or ‘only’ – the two particles
Question 1 (a) (ii)
Sample answer:
The queen of heaven is Ishtar, the Babylonian goddess of the morning star.
Question 1 (a) (iii)
Sample answer:
The justification for refusing to listen to Jeremiah was that when they worshipped idols –
(a)
they had plenty to eat
(b)
they were well off
(c)
they suffered no misfortune,
and when they stopped worshipping idols it had the opposite effect.
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2012 HSC Classical Hebrew Extension Sample Answers
Question 1 (b)
Sample answer:
The prophet sees soldiers preparing for battle by donning all the correct and appropriate
clothing – polishing the weaponry as if for occasions of splendour, of pomp and ceremony.
The reality, as described in verse 5, is of soldiers terrified, severely injured and running from
battle – a rather inglorious end to what appeared at the outset to be a glorious chapter in their
lives.
Question 1 (c)
Answers could include:
(a)
Literary features:
Jeremiah’s prophecies were written as poetry, and parallelism is a regular feature.
For example verse 14 and verse 16.
The use of metaphors: see verse 14 in regard to a sword that devoured people,
(as people devour food).
The use of anthropomorphism – see verse 15
.
In verse 14 we find the literary style known as repetition –
(b)
.
Linguistic features:
In Jeremiah’s texts we often find the phrase – ‘The word of the Lord’ comes to the
prophet (verse 13).
The word
meaning ‘a prophet’ is used to describe Jeremiah (verse 13).
Poetic language is commonly found. For example, the poetic imperative
(verse 16) instead of the more common
, or the use of the cohortative
(verse 16) instead of the more prosaic
.
Rare words such as
(c)
(verse 16) or
(verse 17) where the meaning is uncertain.
Historical features:
References to Babylon, Egypt, and Nebuchadnezzar (verse 13). Reference to
Pharaoh Necho (verse 17).
Place names that were relevant to the times and events surrounding Jeremiah’s
prophecies, such as Migdol, Nof and Tahpanhes (verse 14).
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2012 HSC Classical Hebrew Extension Sample Answers
Question 2 (a)
Sample answer:
The discussion surrounds the order of the blessings in the Musaf prayer for Rosh Hashana.
Rabbi Yochanan ben Nuri holds that one recites the blessings of Patriarchs, Powers and
Holiness of the Name and combines the Kingship (malkhuyot) passage with them – strictly
speaking including the Kingship passage in the blessing of kedushat Hashem. Only after this
is the blessing for the Holiness of the Day recited, followed by the first of three times the
Shofar is blown. Two further blessings zikhronot and shofarot are recited – each followed by
Shofar blowing.
Rabbi Akiva holds that the same blessings are said – however by contrast after the first three
blessings are recited (Patriarchs, Powers and Holiness of the Name), a single blessing which
combines malkhuyot and kedushat hayom is recited followed by Shofar blowing. The rest of
the Amidah follows the same pattern as Rabbi Yochanan ben Nuri.
Later in the passage it becomes clear that Rabbi Yochanan ben Nuri’s view was not followed
in Yavneh, as opposed to Rabbi Akiva’s opinion which was accepted in Yavneh.
Question 2 (b)
Sample answer:
Rabbi Eliezer understood the words to have the meaning
– referring to the element of
‘rest’ suggested that it referred to the blessing known as kedushat hayom. Zikhron, meaning
‘memorial’, he suggests refers to the blessing known as zikhronot. Finally the word teruah
meaning ‘a blast on the ram’s horn’ indicates the requirement to recite the blessing known as
shofarot. In addition the phrase mikra kodesh teaches one to sanctify the day by refraining
from work.
Rabbi Akiva’s interpretations were slightly different. He understood shabbaton to refer to the
prohibition of work. The words zikhron and teruah were understood in the same way as Rabbi
Eliezer, while kedushat hayom was to be learnt from the words mikra kodesh.
Question 2 (c)
Sample answer:
The Talmud is discussing the source for malkhuyot – the blessing of Kingship. Rebbi (Rabbi
Yehudah Hanasi) taught in a braita that since in Leviticus 23 the section immediately
preceding the Rosh Hashana section (dealing with Shavuot) contains the words ani adonai
eloheikhem and is therefore juxtaposed with the words bakhodesh hashevi’i – the opening
words of the paragraph dealing with Rosh Hashana – this can be taken as an allusion to
‘Kingship’.
However, Rabbi Yose bar Yehudah says eino tsarikh meaning this exposition is ‘not
necessary’ since one can learn the same rule from an entirely different verse in
Numbers 10:10, in which there is equally a juxtaposition of the same two ideas in the phrase:
‘And they shall be a remembrance for you before your God’.
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2012 HSC Classical Hebrew Extension Sample Answers
Section I — Prescribed Text
Part B
Question 3
Sample answer:
The purpose of Talmudic debate is to expound upon and interpret Jewish Law which has its
origin in the Biblical text. The purpose of such debate is to detail the complete conduct of
people, and most particularly to outline the origin and scope and changing circumstances of
Jewish religious practice. This means including Halakha and Aggadah. In more specific terms
it requires the Amoraim to comment upon and explain the teachings of the Tannaim. For
example, the rabbis of the Mishnah and Gemara are discussing the timing of the New Moon
festival, a festive day mentioned in the Torah and later books. The discussion considers
difficulties with the application of the law regarding the timing of the witnesses’ testimony, as
well as the changing circumstances of Jewish life following the destruction of the Second
Temple.
The basic methodology of the Talmud is to quote a Mishna and then to discuss every aspect
of this teaching until the law (and associated laws) are clarified. This is done through a series
of questions and answers which demonstrate the underlying logic of Talmudic argument.
The text of the Talmud is made up of short passages of Mishna and longer passages of
Gemara. The Gemara discusses directly the Mishnaic text – often in relation to parallel
Tannaitic texts, known as Braitot. Statements by one rabbi or from one source will be
challenged by a series of questions and answers until the redactor of the Talmud was satisfied
that this process had explored as many avenues as possible. This occurs in the extract in
relation to reciting the correct liturgy.
Specific Talmudic rules of exegesis (Hermeneutics) are employed to deduce the law from
Biblical texts. Some examples – grammar and exegesis; the interpretation of certain words
and letters and superfluous words, prefixes and suffixes in general; the interpretation of those
letters, which in certain words, are provided with points; the interpretation of the letters in a
word according to their numerical value (Gematria); the interpretation of a word by dividing it
into two or more words; the interpretation of a word according to its vocalisation; the
interpretation of a word by transposing its letters or by changing its vowels; and the logical
deduction of Halakha from a scriptural text or from another law.
A number of other methods of interpretation, unique to Talmudic literature, are employed:
• Kal va Chomer
Deductions made from the simple to the complex or vice versa
• Gezerah Shavah/Hekesh
Similarity of words or phrases leading to similar laws/similar verdicts
• Binyan Av Mikatuv Echad
A certain passage serves as a basis for the interpretation of many others, so that the
decision given in the case of one is valid for all the rest
• Klal Ufrat and Perat Uklal
Limitation of the general by the particular and vice versa
• Halakha Le-Moshe Misinai
A law said to be derived from Moses, though not explicit in the Pentateuch
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2012 HSC Classical Hebrew Extension Sample Answers
The language of Talmudic debate varies according to its age of composition. The Biblical
quotations are in Classical Hebrew, the Tannaitic texts are written in Mishnaic Hebrew. The
Gemara is written primarily in Aramaic.
There are examples of each of these three styles in the extract provided.
The language is often in short sentences introduced by technical terms which refer to the
source of the ensuing quote or the nature of the question. For example,
introduces a
Mishnaic text in the body of the Gemara.
introduces a Baraita,
introduces an
entirely new Mishna and Talmudic commentary,
or
introduces an argument from
one Amora against another (see
).
Besides the above examples, Talmudic language also incorporates words and phrases from
other languages eg Greek. There are many unfamiliar words or phrases, difficult grammar,
abbreviations, terminology and lack of punctuation etc.
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2012 HSC Classical Hebrew Extension Sample Answers
Section II — Non-prescribed Text
Question 4 (a)
Sample answer:
In Classical Hebrew the verb ‘to be’ is often implied, eg ‘The earth is the Lord’s.
Here, the lamed of possession is used twice in the verse, and acts as a subsitute for a verb. For
example, the opening two words –
mean ‘A Psalm composed by David’, and the
words
mean ‘The earth belongs to God’.
Question 4 (b)
Sample answer:
The psalmist justifies this opening comment, that everything on earth belongs to God, by
stating in the very next verse, that it was God who founded the earth upon the seas and made
it firm upon the streams. That is, since God created the earth, He could claim ownership over
it.
Question 4 (c)
Sample answer:
Clean hands (righteous actions) and a pure heart (honourable and virtuous), not taking God’s
name in vain, nor swearing deceitfully.
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2012 HSC Classical Hebrew Extension Sample Answers
Question 5 (a) (i)
Sample answer:
Pa’al / Qal Imperfect
Question 5 (a) (ii)
Sample answer:
Hitpa’el Imperfect
Question 5 (b)
Sample answer:
The psalmist’s view is presented by including the following information about God.
1.
Whatever delights God, he does in heaven and on earth, in the seas and in all the depths
2.
He brings up mist from the ends of the earth
3.
Makes lightning (for the rain)
4.
Brings wind from his storehouses
5.
Killed the first-born of Egypt (both man and beast)
6.
Sent signs and wonders upon Pharaoh and his servants
7.
Defeated many nations and mighty kings, including Sihon, king of the Amorites and
Og, king of Bashan and all the kings of Canaan
8.
Gave the land of the Canaanite kings to Israel.
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2012 HSC Classical Hebrew Extension Sample Answers
Question 6
Answers could include:
This psalm is full of parallelism. One can find sentences that are divided into phrases that
convey similar messages. For example –
– May He send you
help from the sanctuary, and give you support from Zion. This is known as synonymous
parallelism. One can also find sentences that are divided into phrases that convey opposite
ideas. For example –
– They are bowed and fall, but we
rise up and are upright. This is known as antithetic parallelism.
Grammatically, the terse language of biblical poetry tends to omit certain linguistic elements
frequently found in Hebrew prose, such as the conjunction, the direct object marker, the
definite article, relative pronouns, to name but a few.
For example in prose, the phrase
would be written
. In the sentence,
– May
the Lord answer you in time of trouble (and) may the name of Jacob’s God protect you – the
letter vav acting as a conjunction is omitted.
Another form of being terse is the fact that Biblical Hebrew poetry, like all poetry, is a
compact and concentrated form of speech. This condensed form marks the convergence
of verbal compactness and semantic intensity. For example, the phrase
– which simply means ‘These in the chariots and these with the
horses’ – takes on the extended meaning ‘Some trust in chariots and some trust in horses’.
As for imagery, verse 2 conveys an image of a personal God who responds to our needs in
times of distress. In verse 3, the psalmist provides a different image,
– of
God sending assistance from His sanctuary, as a king would send out troops from his palace.
Then there is God’s invincibility described through the image of His saving right hand –
.
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